Gospel Impartiality-Romans 2:6-29

New Testament, Romans, Sermons

Romans 2:6-29

“God ‘will repay (render, give) each person according to what they have done.'” “For God does not show favoritism.” (Rom 2:6, 11, NIV).

Theme: God NEVER EVER shows favoritism. In the judgment, God treats all people–Jew (who came first) and Gentile (who came next)–equally and fairly without bias, discrimination or prejudice.

God will judge every person on the same basis impartially. God will judge and assess each person according to the same standard — by works, and NOT by religious heritage or national identity, NOT by persons (who we are), or pedigree (ancestry), or privilege (advantage), or by outward performance (such as circumcision).

Are you talkin’ to me?? In Rom 2:1-3:20, Paul’s target audience are the moral, religious Jews, who regard themselves as far better than the immoral, irreligious Gentiles (Rom 1:18-32). Often when we read those verses, we Christians might think that Paul is not talking to us, since he is talking to the Jews. But the moral religious Jews in the Bible finds its equivalence in active Christians and Bible believing church going people today.

The problem with Christians is that we are often experts at criticizing others, but not ourselves! We are like the moral religious Jews, who are not consciously aware that we are just as sinful and deserving of judgment as the immoral irreligious Gentiles. The chosen people (and most “religious people” and many Christians) always feel that God should favor them and be partial toward them. Why? It is because they have the Bible, believe they are chosen, and regard themselves as “better” than immoral, lawless, licentious people of the world. Therefore, Paul sets them straight in Romans 2-3, which is comprised of polemics (a strong verbal or written attack), diatribe (a forceful and bitter verbal attack against someone or something), and direct frontal accusations. They are confrontational and in your face. They are infuriating and anger inducing to any Jew, or moral religious person, or exclusive Christian.

Are we Christians really better than others? Romans 2 sounds very much like Matthew 23, where Jesus blasted and lambasted the self-righteous religious leaders who regarded themselves as better than everyone else in the world. Do we Christians and faithful church going people really think and feel that we are better than others in the world?

In this sermon, consider that God’s impartiality is expressed by his impartial and fair judgment standards that are based on:

  1. Works (Rom 2:6-11) (what we have done), not persons (who we are).
  2. Conscience (Rom 2:12-16), not pedigree (ancestry).
  3. Obedience (Rom 2:17-24), not privilege (advantage).
  4. Inner life (Rom 2:25-29), not outward performance (circumcision).

Recap: Our sermons in Romans (so far and forthcoming) are:

  1. Gospel of Grace (Rom 1:1-6).
  2. Gospel Enthusiasm (Rom 1:7-15).
  3. Gospel Power (Rom 1:16-17) [Gospel Faith, Gospel Righteousness and Gospel Life.]
  4. Gospel Suppression, which results in Idolatry (Rom 1:18-2:5)
  5. Gospel Impartiality (Rom 2:6-29). 10/12/14.
  6. Gospel Accusation (Rom 3:1-20). 10/19/14
  7. Gospel Righteousness (Rom 3:21-31). 10/25/14.

Based on Rom 1:16-17, the epistle of Romans may be summarized as:

  1. Romans 1-8: The gospel, the righteousness of God.
  2. Romans 9-11: First to the Jew, then to the Gentile.
  3. Romans 12-16: The righteous life.

Some questions for review and recapapitulation of Rom 1:1-17:

  • What is the goal of the gospel (Rom 1:5)? Why was Paul so eager to preach the gospel (Rom 1:14-16)?
  • You are responsible to believe. But explain why gospel faith is God’s work and not a human work (Rom 1:16; Phil 1:6; 2:12-13). Do you know why those who believe receive no credit, merit or worth that you can boast about or be proud of?
  • Explain the difference between “the righteous will live by faith” and “the one who by faith is righteous will live” (Rom 1:17c). Does living by faith make you righteous?
  • Why are people, including Christians, ashamed of the gospel (Rom 1:16a)?
  • In Rom 1:16, what is the effect, power, scope, condition and history of the gospel?

I. God’s Impartial Judgment is based on Works (Rom 2:6-11), not Persons (who we are)

Isn’t it comforting that in a world of injustice God’s perfect justice will one day happen? Watching the movie 12 Years a Slave was so troubling and distressing because of how inhumanly and cruelly the slaves were treated. It made my blood boil. But the Bible promises that one day everything, every injustice, every wrongdoing will be made right. This might be the only way to live in peace, and not seek vengence, revenge, retribution, retaliation or punishment.

What is the relationship between justification and judgment? Salvation, from first to last, is entirely God’s grace (Eph 2:8-9; Tit 3:5). Justification is perfectly sufficient for deliverance from wrath at the judgment (Rom 5:9-10; 8:28-39). But serious warnings are addressed to Christians about the importance that their works will have at the final judgment (1 Cor 3:10-14; 2 Cor 5:10; Jas 2:14-26; Mt 12:37; 25:31-46). To reconcile justification and judgment, Moo says, “The justification by faith (salvation) granted the believer in this life is the sufficient cause of the works that God takes into account at the judgement. The initial declaration of the believer’s acquittal before the bar of heaven at the time of one’s justification (salvation) is infallibly confirmed by the judgment according to works at the last assize (judicial action).”

Religious and moral people agree that God must judge the evil world…but not them. Rom 1:18-32 shows how the Gentile world rejected God and plunged into immorality and idolatry. Paul’s critique of them would have been roundly supported by any Jew listening to him. They could see how sinful the Gentiles were, while they were exempt from condemnation because they were God’s chosen people.This is exactly how any religious person listens to Rom 1:18-32 today. They say, “Yes, of course God’s wrath lies on the immoral, the one who lives a life of debauchery. But we have the Bible and live by that. We are not condemned.” But it is because of the subtlety of sin and of idolatry that religious people can seem to agree with Paul about Rom 1:18-32 and yet be completely deluded!

Religious and moral people often can’t see their own sin. Thus, in Rom 2:1ff, Paul shows the Jews (and religious people) that they were missing the whole point of the gospel! The heart of the gospel is that “the righteousness of God is revealed, a righteousness that is by faith from first to last” (Rom 1:17). Everyone runs from it and tries to avoid it. We run from it whenever we rely on anything or anyone else but Jesus and his perfect, finished work. The pagans rely on their appetites, which become chains around their neck (Rom 1:18-32), but the religious people rely on religion and moral observance, which stores up God’s wrath just as much (Rom 2:5). The pagans worship self through appetite, but the religious worship self through morality and religion. There are obvious (being immoral) and not obvious ways (being moral) to rely on (i.e. worship and serve — Rom 1:25) the creature rather than the Creator.

If you are a moral person who is satisfied with your spiritual state, you are denying that righteousness comes through faith and not your morality. If you do not feel like a hopeless sinner, if you do not feel that God would have a perfect right to cast you off this minute because of the condition of your life and heart, then you are denying the gospel, and when you hear the gospel it does not change you or lift you up. You don’t get it.

Paul’s diatribe against the Jews and the morally upright. Paul’s point in Rom 2:1-3:8 is that the Jews (and morally “good people” and “religious people”) are just as accountable to God for their sins as the Gentiles (Rom 1:18-32). This accusation is Paul’s main point in Rom 2:1-29. He uses a literary style called diatribe (a forceful and bitter verbal attack against someone or something). It includes frequent questions, posed by the author to his conversation parther or by the conversation partner, emphatic rejections of possible objections to a line of argument, and direct address of one’s conversation partner or opponent (eg. Rom 3:1-8).

God is impartial and judges every person “according to his works” (Rom 2:6-11). Contrary to popular Jewish (or Christian) belief, the sins of the Jews will not be treated by God significantly differently from those of the Gentiles. Like John the Baptist (Mt 3:7-10) and Jesus (Mt 21:28-32), Paul denies that belonging to the covenant people per se ensures acceptance with God. Neither possession of the law nor circumcision marks a person as truly belongoing to God. Only repentance (Rom 2:4) and an inner, heartfelt commitment to God (Rom 2:28-29) — in a word, faith — ultimately count before God (which Paul shows in chap. 4).

Paul “levels the playing field” between Jew and Gentile. Both stand condemned before God because of their transgressions of God’s word. God will judge the Jews because they “do the same things” as the Gentiles (Rom 2:1-3); because they disobey the law in which they boast thus “dishonor God” (Rom 2:17-24); because they transgress the law they lose any value in their circumcision (Rom 2:25; 3:10-18). Factual transgressions are the reason Jews stand condemned and need the righteousness of God available in the gospel (Rom 1:16-17; 21-26).

II. God’s Impartial Judgment is based on Conscience (Rom 2:12-16), not Pedigree (ancestry)

In Rom 2:12-16 Paul defends the equality of all people before God’s judgment seat against the charge that the Jews possession of the law gives to them a decisive advantage. Paul argues that this is not so because:

  1. it is doing, not hearing or possessing, the law that matters (Rom 2:13).
  2. even the Gentiles who do not have God’s law in written form , are not without “law” (Rom 2:14-15).

The law, then, gives to the Jews no true advantage when it comes to salvation.

III. God’s Impartial Judgment is based on Obedience (Rom 2:17-24), not Privilege (advantage)

In Rom 2:17-29 Paul argues that neither knowledge of the law nor physical circumcision has value unless the law is obeyed. Again, it is what is actually done that is critical in determining every person’s destiny — for both the Jew as well as for the Gentile (Rom 2:13). Paul stresses that the sins the Jews commit (no Jew would deny that), despite possession of the law and circumcision, make them just as liable to God’s judgment as the Gentiles.

In Rom 2:17-20 Paul enumerates the blessings and privileges of the Jews, and in Rom 2:21-24 he exposes their failure to live up to those privileges and blessings. What are they? Paul lists 6 things the Jews were proud of regarding themselves and their privileges:

  1. Their nationality, ethnicity, race (Rom 2:17a): “you call yourself a Jew.”
  2. Their Bible (Rom 2:17b): “you rely on the law.”
  3. Their spirituality (Rom 2:17c), their relationship to God: “you boast in God.”
  4. Their ethical superiority (Rom 2:18a): “you know his will and approve of what is superior.” The law of God gave them many detailed rules and regulations which they followed. It gave them a sense of being very pleasing to God, as they saw others making the wrong choices.
  5. Their Bible knowledge (Rom 2:18b): “you are instructed in the law.” They did not just have the law, but they mastered it.
  6. Their shepherding of others (Rom 2:19-20): “you are convinced that you are (1) a guide for the blind, (2) a light for those who are in the dark, (3) an instructor of the foolish, (4) a teacher of little children, because you have in the law the embodiment of knowledge and truth.” Here Paul enumerates four prerogatives that they enjoy in relation to other people because of their above 5 blessings and privileges.

Do you practice what you preach? All this boils down to a pride in their moral decency and virtue. Paul then turns the tables on them. In keeping with his diatribe style, Paul exposes the Jews for being inconsistent and hypocritical, as failing by not practicing what they preach, or living up to their knowledge (Rom 2:13). He does this by asking 5 rhetorical questions in Rom 2:21-23:

  1. you, then, who teach others, do you not teach yourself?
  2. You who preach against stealing, do you steal?
  3. You who say that people should not commit adultery, do you commit adultery?
  4. You who abhor idols, do you rob temples?
  5. You who boast in the law, do you dishonor God by breaking the law?

IV. God’s Impartial Judgment is based on One’s Inner Life/Heart (Rom 2:25-29), not Outward Performance (circumcision)

Obedience is what counts. Rom 2:12-24 shows that the Jews’ possession of the law will not shield them from judgment because it is the doing of the law, not the possession of the law, that matters. Then Rom 2:25-29 argues that circumcision also is of no benefit unless the law is obeyed. Circumcision, like the law, was a sign of the Jew’s privileged position as a member of the chosen people, participant in the covenant that God established with Abraham (Genesis 17). Later Judaism claimed that “no person who is circumcised will go down to Gehena.” (It is like saying “no one who says they believe in Jesus and is a Christian will go to hell.”) So Paul’s central concern is again (as in Rom 2:7, 10, 14-15) to demonstrate God’s impartial standard of judgment and to insist that God shows no favoritism, not even to the Jew (or to the Christian today). In Romans 2, Paul also hints for the first time that it is the Christian, circumcised in the heart by God’s Spirit, who is the true Jew (Rom 2:29).

Ultimately, a true Jew/Christian a matter of the heart, not outward assertions and appearances. Rom 2:18-29 explain why (“for”) circumcision does not guarantee salvation and why its lack does not bar one from salvation. Yes, God’s verdict is based on “works” (Rom 2:6). Yet these works reveal “the secret things” (Rom 2:16), the inner reality of a person’s heart relationship to God. Thus, it is this heart attitude that ultimately matters–not a rite that affects only the flesh. Paul argues this by means of a contrast, with two denials in Rom 2:28, which is matched by two assertions in Rom 2:29:

  • A: It is NOT the Jew who is one outwardly, who is the Jew.
  • B: It is NOT the outward circumcision, in the flesh, that is circumcision.
  • A: It is the Jew who is in secret who IS the Jew.
  • B: Circumcision of the heart, in the Spirit, not in letter, IS circumcision.

An “inner”/”outer” contrast is a contrast between:

  • what can be seen (physical circumcision, Jewish birth) and
  • what only God sees (the changed heart; “true” Jewishness), i.e. a circumcision of the heart (Dt 10:16; Jer 4:4), which ultimately only God can bring about (Dt 30:6).

The “letter/spirit” contrast. Paul uses “letter” to refer to the law of Moses “as written,” and spirit to refer to God’s Holy Spirit. “Letter” describes the past era in which God’s law through Moses played a central role and “Spirit” summing up the new era in which God’s Spirit is poured out in fullness and power. It is only the circumcision “in the Spirit” that ultimately counts.

Praised by people or God. The “true” Jew, like the sincere worshiper (Mt 6:2-18) is praised not by people but by God. This praise, in keeping with the focus on judgment throughout Romans 2 is probably that praise with which God will honor his own people on the last day.

What is true circumcision? True circumcision is how Paul defines an authentic Jew by drawing a fourfold contrast:

  1. It is not something outward and visible, but inward and invisible.
  2. It is in the heart, not the flesh.
  3. It is effected by the Spirit, not the law.
  4. It wins the approval of God rather than human beings.

God looks at the heart, not the outward appearance. Human beings are comfortable with what is outward, visible, material and superficial. But what matters to God is a deep, inward, secret work of the Holy Spirit in our hearts. 1 Sam 16:7 says, “But the Lord said to Samuel, ‘Do not consider his appearance or his height, for I have rejected him. The Lord does not look at the things people look at. People look at the outward appearance, but the Lord looks at the heart.’”

Questions (Rom 2:6-29):

  1. Who is “you” (Rom 2:1, 17)? Why is this a scathing indictment? What is the difference between those who pass judgment in Rom 2:1, 3 and those who are called to judge all things (1 Cor 2:15) and those who deal with sin (Gal 6:1)?
  2. If salvation is by faith alone (Rom 1:16-17), why is judgment according to works(Rom 2:6, 11; Ps 62:12; Prov 24:12)?Why might Jews and moralists expect God to be partial (Rom 2:11)?
  3. What are some specific tests that indicate that indicate that a heart is right with God(Rom 2:7; Heb 3:14; Rom 1:5)?Not right with God (Rom 2:8)?
  4. What is the reward of the righteous (Rom 2:7, 10)? The destiny of the wicked (Rom 2:8-9)? Define the terms.
  5. What do you learn from the twice repeated phrase (Rom 2:9b, 10b)?
  6. How do people without the law of God still have it written upon their conscience (2:12-15)?
  7. List 6 things that the Jews were proud of (Rom 2:17-24). Is this pride in the gospel? In their moral decency and virtue?
  8. How can it be wrong to “rely on the law and boast in God” (Rom 2:17)? How can this turn into moralism and corporate identity?How does dead orthodoxy happen (Rom 2:21-29)? How is God’s name scorned because of Christians (Rom 2:24)?
  9. How might Rom 2:17-29 be a warning to active Christians and church people today?

Additional Notes: The characteristics of the gospel (Rom 1:16):

  1. Its effect: Destroys shame.
  2. Its power: A life giving force.
  3. Its scope: Anyone without distinction.
  4. It’s condition: Faith.
  5. It’s history: Jew first, then the Gentile.

The content of the gospel (Rom 1:17):

  1. The righteous God provides a perfect righteousness and record for us.
  2. It is received (and continued) by faith permanently and exclusively.
  3. The result of reception is a new way of life.

God’s Judgment is according to (Rom 2:1-16):

  1. Our knowledge (Rom 2:1-3).
  2. God’s patience (Rom 2:4-5).
  3. Our works (Rom 2:6-8).
  4. NOT according to our pedigree (Rom 2:9-11).
  5. Our knowledge (Rom 2:12-16).

Rom 2:17-29 shows the failure of:

  1. Moralism (Rom 2:17-24).
  2. Moralists (Rom 2:21-24).
  3. Religion (Rom 2:25-29).

Reference:

  1. Douglas Moo —The Epistle to the Romans (New International Commentary on the New Testament, 1996).
  2. Douglas Moo —Exegetical examination of Romans. This course was recorded during a D.Min. seminar at the Carolina Graduate School of Divinity in May 2012.
  3. John Stott —The Message of Romans (The Bible Speaks Today, 1994).
  4. Tim Keller —Romans 1-7 For You (The Good Book Company, 2014).
  5. Romans Leader’s Guide. Tim Keller.
  6. The Guilt of the Moralist and the Jew. Study guide for Romans 2 (David Guzik).
  7. Romans Bible study questions.

Romans 2:6-29 (Douglas Moo’s translation)

The Impartiality of Judgment (Rom 2:6-11)

6For he will render to each person according to that person’s works. 7On the one hand, to those who by their persistence in a good work are seeking glory and honor and immortality [he will render] eternal life; 8but on the other hand, for those who are characterized by selfishness and who disobey the truth while obeying unrighteousness, there will be wrath and fury. 9There will be tribulation and distress for every soul of a person who does evil, for the Jew first and then for the Greek; 10but there will be glory and honor and peace for everyone who does good, for the Jew first and then for the Greek. 11For there is no partiality with God.

Judgment and the Law (Rom 2:12-16)

12For as many as sin without the law will also perish without the law. And as many as sin in the law will be judged through the law. 13For it is not the hearers of the law who are just before God, but it is the doers of the law who will be justified. 14For whenever the Gentiles who do not have the law do by nature the things of the law, they are a law to themselves, even though they do not have the law. 15They show that the work of the law is written on their hearts, their consceince bearing witness and their thoughts among themselves both accusing and excusing them; 16on that day when God, through Christ Jesus, will judge the secret things of people, according to my gospel.

The Limitations of the Covenant (Rom 2:17-29)

The Law (Rom 2:17-24) 17Now if you call yourself a Jew, and take pride in the law, and boast in God, 18and know his will and approve those things that are best, being instructed by the law, 19and being convinced that you are a guide to the blind, a light for those who are in darkness, 20an instructor of the foolish, a teacher of the immature, having the embodiment of knowledge and truth in the law — 21therefore will you who teach another, not teach yourself? Do you who preach against stealing, steal? 22Do you who say not to commit adulter, commit adultery? Do you who detest idols, rob temples? 23You who are boasting in the law are, through your transgression of the law, dishonoring God. 24For “the name of God is being blasphemed among the nations because of you,” even as it is written.

Circumcision (Rom 2:25-29)

25For circumcision is of profit if you practice the law. But if you are a transgressor of the law, your circumcision has become uncircumcision. 26If, then, the person who is uncircumcised guards the just decrees of the law, will not that person’s uncircumcision be considered as circumcision? 27And the person who is uncircumcised by nature who completes the law will judge you who, though having the letter and circumcision, are a transgressor of the law. 28For it is not the Jew who is one outwardly who is the Jew, nor is it the outward circumcision, in the flesh, that is circumcision, 29but it is the Jew who is in secret who is the Jew, and who has the circumcision of the heart, in the Spirit, not in letter. That Jew has praise not from human beings, but from God.

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